1.

THAT it is a Maxime in the Romish Religion, declared by most of their own Writers, That the Pope may, if he will, at one Masse, free all the soules out of Purgatory. His Majesties inference on this Po­sition was, with abnegation of the Popes Charity, and admiration of his unparalel'd cruelty, that being granted to have power so to doe, doth not, nor may not apply his will unto it. If it were possible for one man to free all the world from hell, ought he not to doe it, &c.

2.

That the wearing of Leeks on St. Davids day by the Welchmen, was a good, ho­nourable, and commendable fashion; seeing that all memorable acts have by their Agents something worne for distinction, and also to preserve the memory thereof unto posterity; even as the Passeover was to the Jews; that when their children should aske why they went girded, with staves in their hands, they might shew them the cause, &c. So the Welchmen in commemoration of the great fight by their black Prince of Wales, doe weare Leeks, as their chosen Ensigne, &c.

3. At Cambridge, &c.

That an infallid thing may be discerned and knowne, by a fallid meanes; as for example, our senses are fallid, but by them, wee know many things infallid, &c. whence the Papists inferre; that because the Church is visible, therefore the chiefe Head must be visible: The Universall Church consisteth of two parts, one visible, the other invisible; to wit, a visible body, and an invisible spirit, and therefore the chiefe Head of the Church should rather be visible, but we grant many visible sub­stitutes over the Church as subordinate Rulers under the Chiefe, &c.

4.

His Majestie observed a quaint Interrogatory put to a jealous Lover out of that famous Comedy of Ignoramus; the which his Majestie highly commended; viz. whe­ther he desired most, or rather to be termed, Publius Cornolius, or Cornelius Tacitus. In further approbation of which Comedie, beside in opposition and dislike of another Co­medie performed and acted before his Majestie by the Schollers of the Universitie of Oxford, that as in Cambridge, one Sleepe made him Wake, so in Oxford one Wake made him Sleepe.

5.

Doctor Baily holding conference with the King touching the Popes Arro­gancy, alluding to Christs Answer to his Apostles, He that desires to beare rule, let him be the least among you▪ and therefore the Pope doth sometimes colourably terme him­selfe Servus Servorum, &c. To which the King replies, that by such Argument or in­ference he could prove the Pope to be humbly minded; to which the Doctor answe­swered, that he did not alwayes so account himselfe; save onely when he had purpose to delude or deceive, otherwise he esteemed himselfe Dominus Dominantium, &c. His Maiesties determination on the Point, was, that the Popes calling himselfe Servus Ser­vorum, &c. was rather in a more strict and peculiar sence, as th [...]t he was Servus Petri, &c. sive Mariae Virgims, &c. and so by consequence Servus servorum Dei, &c. toward all other Dominus Dominantium, &c. So likewise to be a professed Catholike, is to be a true Christian, but to be a Romane Catholike is it which marreth the matter. It was the reproofe of the Donatists, which were accounted Catholiques, but confined their profession into one corner of Affrica. So also the Romanists; whereas the true Catho­lique is universall.

6. At Edenbrough in Scotland; tertio dei Junii, Anno Dom. 1617.

That whereas our Saviour saith, It is as easie for a Camell to passe through the eye of an needle, as for a rich man to enter into the Kingdome of Heaven, &c. The Pope perverteth that saying; for that none shall have no Pardons but such as pay for them, so consequently, the rich are more easie to enter into heaven then the poore, because the one can have pardon when he will, but the other is not able to purchase it; and there­upon His Majestie concluded the Pope to be iustly called a Merchant of mens soules, as it is set forth in the 18. of the Revelation, &c.

7.

Concerning that saying, That the gates of hell shall not prevaile, &c. that therefore their Church of Rome cannot fall; because of the certainty of Gods promise to his Church, which they falsely attribute unto themselves. The question only remaines in the circumstance of time, as betweene their Church, and the true Church, to wit, whether it be already past, or shall be hereafter; for they deny not, but there shall be a generall defection, & Antichrist shall be revealed, &c. but they deny it yet to be, and we say it is already past and fulfilled in themselves; but his Majesties ab­solute determination upon this point was; the question between them and us to be the same which is yet between the Jewes & Christians; for they deny not but that a Messiah and Saviour must, and shall come, and yet have him in a dayly expecta­tion; but the Christian holdeth that he is come already, & hath bin in the world, and hath performed all things preappointed of God his Eternall Father; even such or the very like, is the question between the Papists and Protestants concerning the right and true worship of that Messiah. The Church Millitant his Majestie com­pared to the Moon so full of Changes, his reason for this opinion he gave, was, for that he could not see a Church in any place peaceably setled, but before he could duly consider thereof, he forthwith perceived the face of it changed, except it were those of Germany and the low Countries, as the Lutherans and Calvinists, &c

8.
At Edengbrough, and Fawkeland, and other places in the Kingdome of Scotland, &c. 23. Junii, 1617.

God is never better honored, then in giving him true worship, and in Loving good men. The King at that time declared himself resolved alwayes to kneele at the Sacrament, and that for to testifie his humility toward God, being a King, and the rather for example sake to others that are set under him; he said he would not retaine willingly a gout in the knee, alluding to Doctor Lawds Sermon a little be­fore made upon that subiect. His Majestie confessed the gout in the knee very troublesome & offensive indeed, and that by a particular experiment of his owne, upon an accidentall hurt which he received on his foot at Newmarket, being to receive the holy Communion on Christmasse day following, and resolved to take the same kneeling, as aforesaid, provoked his whole body into a very great sweat and anguish, and therefore concluded the gout in the knee to be a maine impedi­ment for sacred duties, and so conceived it the easier way to sit, and then the mind might have the better opportunity to rove and wander after other prophane and wanton cogitations: His Majestie did acknowledge that we could never doe too much worship toward God; should we not (said he) exceed the Turkes: who in their false worship doe fall often flat on their faces, & rise often in the night to performe false worship, and this they are injoyned to doe, or otherwise they account them­selves [Page 4] damned; he confessed too much worship might be rendred to our Lady and other Saints, but doubtlesse never too much to God, and Christ his anointed. On the contrary, his Majesties opinion concerning the essence of Gods deity, and how some will seem to flatter him, &c. And thereupon commended a translation, that was so direct, as it described God as he was; for he cannot bee flattered. As for example, God is said to be omnipotent, it is true; yet there are some things that he cannot have done as he would, in respect of mans depraved nature. Againe, he made all things; true, all that we can behould; but there was a place in which he was before he made the world. Agayne, it is said that he is every where; true, but as a King is by his Ambassadors, not personally every where. Againe, it is further said that God is unchangeable; yet it is also said many times that he repents; and therfore though Kings may somtimes be flattered, yet God never can, &c.

That he did not know nor read of above three Iewes converted in 20. yeers, &c.

That the Turk sent him Ambassage since his comming to England, to follow the steps of Queene Elizabeth, and not to professe Idolatrie, for that would over­throw his Crowne, &c.

That the Turks will not suffer the Iewes among them to sacrifice, for that was flat against their Lawes: As we will not suffer the Papists to worship the masse, because against our Lawes, &c.

That the Iewes had been so bitten with punishments for Idolalrie, that they would never indure any shew of it.

That the Religion of the Turks was composed of the Iewish Religion, of the Christian, and of the Arrians; and the pollicy thereof was to draw infinites of people to his subiection that were uncertainly affected; as in the low Countries they use diversities of Religions to strengthen their power, &c. but this was ob­served by the King to be a strange pollicy.

That he confessed the Turk to be the greatest Prince in the world; and yet that he did not commannd the tenth part of them which professed mahometisme, &c.

That there was ten of his Religion to one that professed any kind of Christiani­ty, and therefore the Popes universality convinced.

That through the divers compositions of the Turks Religion, a great part of the world was infected, as both the Indies, America, Persia, &c.

The King professed that he would choose rather to turn Turk, then in some fa­bles beleeve Bellarmine, &c.

9.
Octavo die Julii, Anno Domini, 1617. At Fawkeland.

That a Germane was naturally the most constant to himselfe, for although hee [Page 5] could well fashion himselfe to any Country that he travelled into, yet returning home to his owne, he would appeare to any mans iudgement nothing changed from the manner and condition of his own Nation; and so in him is most truly fulfilled Coelum non ani [...]um mutant qui transmare currunt; but with the English, or any other Nation, for the most part it is not so.

That he oft heard the Lord of Northampton say, that a Frenchmun, though ne­ver so grave and sober of countenance, yet at one time or other would have his friske of vanity.

10.

That Tobacco was the lively image and patterne of hell; for that by allusion it had in it all the parts and vices of the world, whereby hell may be gained▪ To wit, first, it was a smoake, so are the vanities of the world a smoake and vapour. Secondly, it delighteth them who take it, so doe the pleasures of the world de­light the men of the world. Thirdly, It maketh men drunken and light in the head, so doe the vanities of the world, men are drunken therewith. Fourthly, He that taketh Tobacco, saith he cannot leave it, it doth bewitch him; even so the pleasures of the world makes men loath to leave them, they are for the most part so inchanted with them. Besides the former allusion, it is like hell in the very sub­stance of it, for it is a stinking loathsome thing, so is hell; it goeth in at the mouth, and out at the nose, so doth the smoke of hell through the body and head.

11.

That he hath heard an old Minister say touching conformity, that it would be a scandall for himselfe to conforme, yet will allow that his son may doe it; as if he living a foole all his life, desired so to die, &c.

Nono die Januar. An. Dom. 1617.

That the Puritan Ministers doe give growth unto the Papists, and are a scandall to the true Protestant profession, &c.

That on Christmas day last past, there were Sermons preached in divers parts of Scotland; viz. At Glas [...]oc, Holyredoes, and at Saint Andrewes, and chose Texts concerning the Nativity of Christ, which was more than had been done there long before.

That the Rector of Saint Andrewes, after the Kings last being there, said, that in his Kirk he would constrain the Communicants to stand or kneele; for hee would have but few at one time, and where they received, should be neither Stool nor Forme, so that of necessity they should either stand, or kneele.

That a Minister in Edenborough did baptize a Childe (through favour to the Parents) contrary to their Presbyterian Canons▪ the which thing to doe, none can be drawne unto, by the Canons of the Church of England: As for example, whereas it is by their Lawes, that no baptisme shall be administred, but upon one [Page 6] certaine day, and at a Sermon, and in the Church, and not elsewhere upon any occasion, no not in case of necissity, when the child is like to die without it; this is their Law absolute, & there is no minister will be wrought by the King or Canons of the Church to do otherwise; yet upon a time, this Minister (through favor of some perticuler parsons) did goe to baptise a child that was sick upon another day, without any Sermon, and comming hastily to the Church, and finding the doores shut, did baptise the same child without the walls of the Church, in the yard, with­out any scruple of conscience; and yet being induced thereunto by the King and Cannons (of the Church of England) he refused to do the like, &c.

That some of the ministers of Scotland did confesse, that they were in as great extreame on the one side, as the Papists were on the other. The like was observed for the Sacrament to the sick at home; they refused in all cases of necessity; yet it was once done through savour to one particular person; in which case I con­fesse they did not amisse; but very ill in refusing to do it by the Kings order.

That a certaine minister did refuse to do as the King bade him, albeit it were a thing no way contrary to Gods command, or word; and said peremptorily, if hee did it, he was damned; being demanded his reason thereof: said, I am Gods Ambas­sador, and if I performe any thing but what he expressely commands by his word, I am a Traytor, and so consequently, I am damned.

12. Anno Dom. 1618.

That no man can thrive that keepeth a whoore at rack and manger, to wit, openly, with iustification, &c. That to rove is proper to expresse the action of the body, but to rave is an action of the mind.

That miracles are now used and maintained among the Papists, to the end to confirme a false beleef on Saints, according as at first Christ used miracles, to cause and confirme a true beleefe on himselfe.

Evanglikes are not all Evangelists, &c.

That he is not of opinion that all specches in Scripture, touching beasts or foules by allegory doth agree with the proper and Peculiar natures of them; as of that, Be Wise as Serpents, &c. or that comparison in Job to the Ostridge that seemeth to neglect her young by leaving her eggs in the dust, &c. which is not the proper nature of them, as hath been approoved by Barbary marchants that have seen them; but it seemeth so outwardly, because she hideth her eggs in the sand, and so removeth a little from them, but surely for no other end but to protect them, that at the time of need, and in the hatching, to break the shell, which of it selfe cannot.

13. Anno Dom. 1619.

That there was never any noted Heretique, but the Sect of him were much more hereticall.

That he could find more arguments in the papists works for the Pope, then the Pope himselfe could doe, &c.

[Page 7] That the Canonists are the very Divels of all the rest, &c▪

That Peter seeing Malchus his Kinsman witnesse against him, made him feare the more, and so denyed his Master.

That if they had accused Christ of ryot, the same witnesse would have proved matter to declare his Divinity in healing his eare againe.

To commit a sin against the letter of the law morall, is greater then a sin against the consequent; as for example, adultery is a greater sin then fornication, &c.

That he stiled a booke once sent him, by the name of Melchisedecke, being with­out beginning or ending▪ &c.

That he readeth more Papists bookes then Protestant, and from thence findeth matter to confirme him in the Protestant Religion.

That taking all things to the strait tenor of the written letter, is the matter of jarre 'twixt Puritans and Us.

That Henry 4. of France would have sent Cardinall Peron to convert him, the which he denyed, for that he held him weake and shallow; and refused to loose a heavenly crowne for an earthly, &c.

That he would not admit a publike disputation between 12. Papists, & 12. Pro­testants, himselfe being chosen Umpire; because he might loose more, that would not be satisfied, then he could win, although the Papists side were convicted.

That in 88. he almost converted a Papist, untill he heard of the Spanish invasion.

14. 4. Novemb. Anno Dom. 1620.
At Theobalds. &c. Discourse concerning Alchymy.

The Alchymists from a true position doe produce a false assumption to main­taine their practise; as for example, every creature or thing hath a naturall inclina­tion to the perfection of the same kind; as poore silly wormes by change of cli­mat may become Serpents; and in all Minerals the perfection is gold, so all infe­riall Mettals have inclination to gold, which is but as we say the quintessence, fat, or creame of other Mettals, and not consisting in any veine of it selfe▪ Now from this generall position, the Alchymist with a certaine composition with other Mettals (most having some gold in them) doe thinke to ripen them into gold by Art, as men may doe the other fruits of the earth; which is no certaine rule, and therefore a false assumption from a true position.

That in some parts of Scotland might be in time by industry procured many faire and rich Pearles.

That many learned Writers have recorded things for truth, which experience hath falsified; as for instance, His Majestie gave His owne experience, touching the wormes found in a Stagges head; which are reported to die if put in­to water, but will live in wine, the which being tryed, they live equally in both.

Sir Francis Kinnaston by experience falsified the Alchymists report, that a Hen [Page 8] being fed for certaine dayes with gold, beginning when Sol was in Leo, should be converted into gold, and should lay golden egges; which being tryed was no such thing; but became indeed very fat. His Majesties answer and conceit there­upon was, that surely somewhat was omitted in Sir Francis his experiment; to wit, he wanted faith to beleeve, as himselfe did alwayes in the like, or such mat­ters; but one thing more might have been added, more amply to satisfie the Ex­periment; if the Cocke had beene first fed with gold, and afterward have troden the Hen, might haply have succeeded better, &c.

15. At Royston.

That no man can tell what part of the meat which he eateth turneth to nutriment, and what to excrement; but it is the Divine power, which appointeth and orde­reth the same.

That the often mentioning of Abraham, Isaac and Jacob in the Scriptures, is to signifie that we should celebrate the memory of good men above others, and of all, men above beasts, &c.

That it is termed in Scripture, the God of Abraham, &c. some inferre there­upon, that these Fathers are yet living in the flesh, because it is said that God is the God of the living, and not of the dead, &c.

16. At Newmarket, &c.

Opon discourse of the strictnesse of the Civill Law, touching the power of womens accusations in matter of Bastardy; His Majesty made mention of one that Himselfe knew, that would not acknwledge to have had any child in her Hus­bands life time; yet after his death above three yeares, she produced a sonne to in­herit her dead Husbands estate, and proved the same to bee his, which hee never knew, nor owned in his life time; and for her excuse in concealing the same in his life time, she cited his jealousie and other dangerous humours in him, for which shee durst not make knowne that ever she was with child by him. And this is the usuall custome of such as live at their stipends, and keepe houses by their Hus­bands allowance, where their Husbands are not themselves.

That all humane Lawes cannot be perfect, but that some must rest in their dis­cretion of the Judge, although an innocent man do perish thereby: as his Maiestie further conceaved, that a Jury may cast upon Evidence, and a Judge may give a iust sentence, and yet the partie innocent.

That it were better twenty innocents did suffer, then to have all dishonest men goe free.

That there is many wayes to find out truth besides evidence of reall witnesse; to wit, the same and report of the delinquent; whereupon Master Hugh May re­plied and mentioned Master Haddocks good report and opinion conceived of him in Oxford; and yet was found at last a great offendor; whereupon his Maie­stie replied, the case in him was not after his meaning; and thereupon insisted, fur­ther [Page 9] to exemplifie his offence, confessing the same to bee high and cappitall in respect of God and man (meaning Master Haddock who preached in his sleep) first that his Maiestie did God and the country good service in discovering that man. Secondly that his practise was diabolicall, and a new way to sin that his Maiestie never heard of before. Thirdly, that he did therein practise against God himselfe, in that he did indeavour to make his owne inventions as the Oracle of God, and by that meanes to bind mens cansciences therunto to beleeve. Fourthly, That his Maiestie discovered him by his owne papers and notes which were brought unto the King, the which Master Haddock confessed to bee his own hand writing, and the notes of the Sermon, which (men say) he Preached in his sleep; but for answer thereunto said, he only noted his Sermons first in writing, and so in the night dreamt thereof, and of the same thing he had penned before; but by this answer his Maiestie convinced him upon his owne experience, concerning dreames and visions in the night; that things studied or mentioned in the day time may be dreamt of in the night; but alwayes irregularly without order; but not as his Sermons were, both good and learned; as in particular, in that very Sermon which he preached before his Maiestie in his sleep, concerning Davids waters, &c. Psal. 69. wherein he treated; first, Phisically, then Theologically, which is not usually in dreames so to do. Fiftly, that Master Haddocks sinne be­ing granted for liberty and good; then would all capitall sins have been prote­cted and allowed; as blasphemy against God, treason agninst the King, slander against any man, &c. and what not? and at last all defended under couler of being asleep. Six [...]ly, that in all his Sermons, he had alwayes some sayings in defense, or in excuse of the Puritans.

After the discourse ended concerning Master Haddock, as aforesaid; his Maiestie proceeded to mention his great trouble with that sect in Scotland, and could never yet reduce the Ministers from slandering in their Sermons openly; and would tell him the offences of his servants by name, as if you keep such a one (naming him) God will blesse you; but if such a one (naming him also) you cannot prosper.

That he hath been constrayned to make answer to Preachers in the midst of their Sermons; who digressing from the word of God, have told him openly before his own face, of certaine communications wherein he hath not pleased their humors, although it had been privately done by me unto them, &c.

That for 12. yeeres together in Scotland he prayed on his knees before every Sermon, that he might heare nothing from the Preacher, which might afterward grieve him; but since he came into England his Prayer was to edifie of that which he heard.

That one man whom the King openly called unto him in his Sermon, did after­wards [Page 10] complayn to the Presbitery, that the King molested him in the Preaching of Gods word; To which complaynt his Maiestie gave answer in this manner; viz. Godforbid that I should molest any in the Preaching of Gods word; but I consesse that the Preacher told mee before my face, many tales of a tub, as what I said to him at such a time, and what his replie was to me, and all this raylingly in a Pulpit, me thought I could not conteyn my selfe, &c. but the same Minister was after­ward deprived, and by other Ministers it was acknowledged to be iustly done.

17.

That his maiesties opinion was, that the reasons that moved the foresaid Master Haddock to put in practise his Preaching in his sleep; did proceed from two naturall infirmities to which he was subject; the one was stammering in speech so finding himselfe more ready to speake, being quiet in his bed, and his eies shut from any obiect to trouble his mind, he could utter himselfe more perfectly; The Second reason, was his pronesse to talke in his sleep, &c. These two, as the King conceived pricked him on to that foule practise and illusion of Sathan, &c.

18. At Theobalds, Ann. Dom. 1621.

That there is more pride under Diogenes and a Puritans cap, then under a Kings Crowne.

That the not paying Tithes to the Church, is many times the ruin of great estates.

That the King hath observed some in particular, that after a long continuance of prosperity with great increase in their ancestors; yet by neglect of tiths paying, have been impoverished, although otherwise never so provident and industrious.

That he should account nothing blessed, if he should deny the necessity of tiths paying.

That, against all impugnors, he would demand what conscience there were to expect ten pound use for every hundred pounds, and yet to question with God for the tenth of his owne.

That this is most impugned by Puritans and Lecturors, that are not bene­ficed.

That most Lawyers possessing much land, do as it were fright the Churchmen out of their tiths by tricks of Law, and so fearing them with perilous and tedious suites

That such as impugne it most, are most greedy of it, after they come to it.

19. Ibid. Ann. Dom. 1622.

That the King vowed never to be of that Religion, where so grosse an opinion, as Transubstantiation was so ignorantly maintained, while God kept him in his right wits.

That he commended the Preacher of that day for stilling the puritans of our [Page 11] Church, protestant Jesuits, as also the Jesuits of the Church of Rome, he termed Jesuiticall puritans; for both of them are great enemies to monarchicall govern­ment.

To manifest the grossnesse of their error in their opinion of Transubstanti­ation; The King had heard of a Jew, that once stobbed the bread or wafer, and some affirme there issued out perfect blood, which among them is still kept, and they premit somtimes mice and rats to eat it, &c. now consider how disproportio­nable a thing it is after consecration (if it be the very body, as they aver) that they should allow a Jew to crucifie him againe, and also for mice and ratts to eat our Saviour. His Majesty did vehemently inculcate the grossnesse of this error; and furthermore said that Bellarmine was much troubled about this poynt, whether the bread and wine, although much taken together, do turne to Corporall nutriment or not, or transubstantiated as aforesaid, and then a greater error followeth, &c.

20.

That it was strange to looke into the life of Hen. 8. how like an Epicure he lived, &c.

It was once demanded by King Hen. 8. of one, what he might do to be saved? who answered, that he had no cause to feare, having lived so mightie a King, and done so many worthy acts in his life time; but oh said he, I have lived too like a King; which King Iames inferred was rather like no. King; for the office of a King is to do iustice and equity; but he only served his sensuality like a beast, &c.

21.

That a monarchicall government by secular Kings and Priests is the only or­dinance of God; and the Republiques but only a depraved institution of man for depraved ends, as appeareth manifestly by the whole current of Scripture, even from Adam to the primitive Church after Christ, &c.

That God in his wisedome approved no fitter nor safer meanes to rule his peo­ple, but by such an institution.

That from the beginning, there was instituted heads over every familie, over the good and bad, as Seth and his posterity, Cain, Lamech, even to the Devell, &c. After that the 12. Patriarks were as Secular Princes, as free as I am here, and more too; for they had potestatem vitae & necis in themselves, without any Iury; after them the Judges, and so absolute Kings, with a promise that the scepter should not depart, &c. and so also after Christ, to this very day. Besides, among Heathen and Savages by naturall instinct, they ordained Kings and Princes, among beasts they have a King, and so among birds; the Dear hath his Master of a heard, the smallest creatures have their cheef; what shall I say then to such as will have no concordance with God, with men, with beasts, inferior creatures, with Devills, nor any, but with themselves, and are all for a Republique in all which I have said; there is no mention of a Republique, as if it were a strange thing to God himselfe.

[Page 12] That his Majestie did thinke many here in England, did wish their Estates were lying by Amsterdam; which thing the King did also wish to such, &c.

That in Venice, which is governed by a Republique, they do createno honors or dignities, but a Merchant of Venice, which is seldome, &c.

That the Mothers and Nurses do call their children in reproach, Barons, which is with us a stile of honor, &c.

That the Pope doth create Kinghts as a secular Prince.

That the honor conferred upon any Centurion abroad is there with no esteeme; but the King hath made many Knights of them here, &c,

That no iurisdiction elective, as Emperors, Kings, Princes, &c. is any honor or precedency to any of the allies of him elected, but personall to himselfe, &c.

That to have inployment in any republique, in that state is dangerous; for do he well or ill he is sure to rue it, and he speedeth best that doth worst; like a Scot­tish tale I have heard of, one that never sped well among the Lawyers when he had a good cause, because he then least suspected it, and the other side bribed; but when his cause was ill, he then also bribed, and countermanded, and so the grea­test carried it for the most part, even so in republiques.

That the Agent here for the Venetians, although he presented to the King a Letter from their Duke, subscribed with his own hand, with addition of all his titles, and the Kings inserted, yet at the delivery, no mention made of the Duke himsefe, not somuch as commendations; but our republique greets you, &c.

That the King in all his reading could never truly find what the name of a Car­dinall was, and yet he hath sought much for it, unlesse it were a Cardo on which the wheele moves, &c.

That in the Primative Church of Rome, there were inferiors to Bishops, and were but seven in number, as Persons of the seven Churches mentioned about Rome; but how they come to place them before Bishops, and make of them Princes and Potentates; and how they become the Electors of the Papacy, I cannot get to know.

That it is strange the Pope should create his owne makers and electors.

That in attainder and tryall of innocents, wherein is scruple, the Iustice of our State proceeds slowly, &c.

22. 28. May, Ann. Dom. 1622.

That the Preacher that day Preaching out of the 29 Psalme, That I offend not in my tongue, &c. he could have wished might have been before so many women, because they are most unruly therein, &c.

That silence was an incomparable vertue in a woman, touching which he Commended the Lady Marquesse Buckingham.

[Page 13] That it was strange to note, that although all the members of a man declined by age, yet the tongue never, &c.

That although old men and women were prone to give ease to all their other members; yet then the tongue most wanton, and coveting talke, &c. The Palsie of all diseases most maimeth the tongue, and yet improveth its tatling or unruly motion▪ &c. Thus was his Majesties reply to Doctor Mountaine the then Bishop of London.

23. At Ramcsbury in VVi [...]t [...]ire, July 28. Ann. Dom. 1623.

That upon report made to his Majestie of a Goose that loved a man, that it would never be from him wheresoever he went, and upon occasion would guard him from offence, &c. Where­upon his Majestie remembred that Goose of the Capitoll; and further said, hee thought it as easie to prove the discent of the foresaid Goose, from that Goose of the Capitoll, as the He­rolds now doe prove the discent of many Gentlemen of these times, &c.

24. August 3. &c.

That in the direct worship of God himselfe, we ought to be guided by the Word of God, as he prescribeth in the same, and not otherwise, &c. as also in the matter of Sacrifices; but in the forme and order of Ceremonies, that indeede is soly left unto the Church; but not the im­mediate worship, we may not therein follow our owne wills, that is the maine difference be­tweene the Church of Rome and us, if we may use a Will-worship, then they are in the right, but if we may not, then we are in the right, &c.

October. At F [...]i [...]gbrooke &c.

That it is as obsurd and wicked to account the Virgin Mary the Queene of heaven (accor­ding to the Popes Doctrine) because she is the naturall mother of our Lord, then to thinke there is a Goddesse, because we have a knowne God▪ &c.

That the Virgin Mary was more happy in bearing Christ first in her heart by faith; then in her wombe, &c.

That he did beleeve that Christ did effect and love her while he was on the earth more, then any other woman; as he had reason; but not as he was God, but as he was man the Sonne of her flesh. This doth not derogate from her due estimation, but to nullifie her power now with Christ in heaven, as well as of all other Saints to remit and get pardon for sinne.

25.

That he lately heard newes in Letters from his Ambassadour, Sir Tho. Roe in Consta [...]inople of strange things concerning the Turkes, &c. First,

That then in Constantinople there was committed by the Jannesaries and others, all manner of open rapes, and deflouring of women, Theft, and Murthers, and for these Barbarism [...]s, no Justice administred by the Emperour, Bashaes, nor other inferior governors▪ which things were so strange and novell, that he thought it presaged some imminent ruine upon them, &c.

That he wondred how so mighty a State could subsist at any time without the administ [...]tion of Justice, especially towards such offendors.

That the Turkes accouuted all Prophets among them but as mad men; and at that time so esteemed their Emperour himselfe.

That he accounted all Tyrants but as fooles, intimating all the Romane Emperors, as Nero, and the rest, who delighted in nothing but foolish things, as Stage-playes, Fidling, driving of Charets, &c. And yet Nero in some things a singular man of excellent parts.

That if Nero had been a private man, might have attained the estimation of a good and ver­tuous gentleman; but being an Emperor▪ fell to impious fopperies, through the [...] of his will, &c. Stat pro ratione voluntas, &c. as (Doctor Young) the Deane of Winchester implyed.

That many private Persons being esteemed honest playne men, having assumed dignity and being in place of Kings and Monarches, have done many strange things.

[Page 14] That Bethlem Gabor at this time had behaved himselfe very infamously in making peace with the Turks for his own safety, and since, with the Emperour, without the privity of the Turk; so that he playes Iack on both sides for his own ends.

That the Turk and the King of Poland▪ were in great league, and that he had given the Po­lander leave to be revenged and repayred upon the Tartars, for his late invasion upon him.

That Iulian the Emperor was a witty Prince, but not a Tyrant, as the rest, though an Apostata.

26. At Royston. Anno. Dun. 1624.

Whether boldnesse or bashfullnesse did soonest prevaile in Court? his Maiesties opinion was in that bashfullnesse did; alluding to the Lord Duke of Buckingham, who at his first comming to Court exceeded in bashfullnesse, and when his Maiestie first cast his eie upon him, the Lord of Arundell being asked by his Maiestie what he thought of him, he answered, that his blushing bashfullnesse was such, as he thought he would do but little good in Court favors.

27.

That if there were no other quarrell betweene the Papists and Protestants, but the number of Sacraments, he would himselfe be a Papist; for he held it not worth the quarrelling; as ap­peared by a tale of two friends in Scotland, being great in frendship, and in the cup falling out about that Subiect, the one a great Papist, and the other a Protestant, so they fought and were both slaine; a third said, before he would have lost his life in that quarrell, he would have devi­ded the seven into three and a halfe, &c.

That many things in Religion were rather carried by mans opinion, then perfect intention to the truth, &c.

That himselfe would not condemne any thing for heresie, that had been antiently confirmed by an universall consent.

That of extreame Unction, as of other things used by that Church of Rome, he was of an indifferent opinion, so it might be continued according to the first intention, and so of many other things with them, &c.

28. At Theobalds, Ann. Dom. 1624.

That of his wife the Queene Anne deceased (he spake to his owne comfort) that she would often say unto him, looke you keepe your selfe in the right way; for I am resolved to follow you whithersoever, even to the brinke of hell; for I am within your charge; saying withall, that all good wives should never forsake their husbands in any thing, being required by them, not di­rectly against God; not for any disease or sicknesse whatsoever.

That he knew many foster Parents and adopted children, much more affectionate then natu­turall; and Nurses more loving then mothers, &c.

That some children he knew that must have correction every day, and some reformed with a word.

That he would never beleeve any newes in Verse, since the hearing of a Ballad made of the Bishop of Spatata, touching his being a martyr, &c.

That he would never use other Argument to convince the Papists of their opinion of miracles, but by their owne Doctrine, whereunto most of their Miracles are altogether repugnant; as for example; [...] they have, that the picture of our Lady should stir, &c. Their Doctrin is, that their Images are but representative, &c. Now what disproportion appeareth between their opini­on and Doctrine? &c.

Apothegmata fideliter collecta ex [...]re Regis Jacobi per me Ben. Agar. Servatorem ejus i [...] [...] sua, [...] suae [...]2.